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6. Rama, the Indweller

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6. Rama, the Indweller 6. Rama, the Indweller EMBODIMENTS of the Divine Atma! Every man takes birth in this world to discharge three kinds of debt. The first is the debt to God. The second is the debt to the Rishis (sages). The third is the debt to one's parents. The Divine permeates every cell in the body, endowing it with divine energy. It is the power of the Divine which keeps every limb in the body functioning through the action of this Divine energy. It follows from this that man has to be conscious of this energy and be grateful to the Divine for sustaining and protecting him. If he fails to do so, his life is a waste. Discharging the debt to the Divine means engaging oneself in sacred actions and in serving others and thereby dedicating every action of the body to the Divine. It is when such a divinely endowed body is consecrated for holy purposes, by constant performance of sacred, sublime and dedicated actions, that the debt to the Divine is discharged. Debt to the sages and parents Next comes the debt to the Rishis. The ancient sages, by devoting all their energies to penance and spiritual enquiries, have bequeathed to mankind the great scriptures which should serve as guides for ordering their lives in the world and beyond. It is the sages who have offered to mankind the Upanishads, the puranas and the epics for the proper regulation of their conduct in life along ideal lines. We must recognise the supreme significance of the scriptures for making our lives sublime. The paths laid down by the Rishis show what are the actions to be avoided and what are the right actions which are obligatory for everyone and their injunctions should be scrupulously respected. The prescribed duties should be performed and the prohibited actions should be eschewed. It is only then that the debt owed to the Rishis gets discharged. The third one is the debt to the parents. One's body is derived from the flesh and blood of the mother. How much sacrifice is involved in giving birth to a child and rearing him with continuous care and love is beyond description. The food you eat, the clothes you wear, the life you lead are all the gift of your parents. It is one's primary duty to please one's parents. Only thus is the debt to the parents discharged. Nor is that all. The debt to the parents has to be repaid by acting properly and rendering service to society. It is for these reasons that Emperor Dasaratha paid his debt to the Divine and through his yagas and yajnas, he discharged his obligations to the Rishis. But he was unable to discharge the Pithru runa (debt to his parents). He did show due reverence to them. But owing to the lack of a worthy son capable of sustaining Dharma, he could not fully discharge the obligations he owed to his parents. Dasaratha was one who realised the supremacy of Dharma. Hence, to overcome the lack of a son, he decided to perform the Putrakameshti yaga (the special sacrifice for getting blessed with a son). Why Dasaratha performed Putrakameshti yaga The desire to have a son should not be for the protection of one's possessions and properties. Nor should it be for ensuring the performance of one's funeral obsequies. Nor for rendering any type of service to oneself. The main purpose should be to have sons who will practise righteousness in the service of society. It was with this aim that Dasaratha decided to perform the Putrakameshti yaga. The sages Vasishta and Jabali and others heartily welcomed the Emperor's decision. At this stage, the Emperor's Prime Minister Sumantra recalled to him the advice which the Sage Sanatkumara had given previously. Sumantra said: "Oh King! You have forgotten what Sanatkumara told you. Sanatkumara had enjoined on you to get the blessings of the great Sage Rishyasringa and perform the yaga with Rishyasringa as Brahma at the sacrifice." Thereupon, Dasaratha, accompanied by a number of priests, proceeded to the ashram of Rishyasringa. Rishyasringa readily responded to the Emperor's appeal and came for the yaga together with his spouse Santha. Conforming to the procedure laid down for the Putrakameshti yaga, Dasaratha first embarked on an Aswamedha (Horse) sacrifice. For this sacrifice, a horse that has certain specific characteristics is required. It should bear all the prescribed insignia. In the season of Vasantha (Spring) the search for a suitable horse was started. It was only by the return of the next Spring season that it could be found. Another year went by before the horse could be appropriately prepared for the yaga. Then, the horse was released to go round the realm. It returned from this sacred mission in the next Spring season. This means that the preparations for the yajna were spread over three years. Brahma then appeared. Who is this Brahma? He is described as a deity with four faces. The four- faced Brahma told Dasaratha: "Oh king! Your desires will be fulfilled. Complete the yajna with expedition." Heartened by the deity's assurance, Dasaratha distributed largesse to one and all generously and completed the yajna. The scriptures declare, "Yajna is the very form of Vishnu." Who is Vishnu in this context? It is not the form bearing Sankha (Conch) and Chakra (Wheel). Vishnu refers to the Supreme One who permeates everything in the cosmos. The four Vedas born as four children At the completion of the yajna, a deity rising from the sacrificial fire appeared before. Dasaratha carrying a bowl of Payasam in his hands. What is the unique greatness of this Payasam (a sweet liquid)? It represented the essence of all the Vedas. When Dasaratha's three queens drank the paayasam, the four Vedas were born as four children for Dasaratha Rama, Lakshmana, Bharatha and Satrughna. Rama represented Yajur Veda, which is the embodiment of Dharma. Lakshmana, who was always immersed in reciting the name of Rama and ever dedicated to his service, represents the Rig Veda. Bharatha, who loved always to sing the name of Rama and revelled in chanting the Divine name, represents the Sama Veda. Satrughna, who was ever devoted to serving the other three brothers and who had conquered the internal and external foes, represents the Atharvana Veda. The four brothers thus represented the four Vedas. It is only when the Ramayana is studied for its esoteric significance, rather than from a superficial point of view, that the full meaning of the epic be clear to us. Manifestation of Pranava The significance of the advent of the four brothers may also be realised from another point of view. The Pranava mantra "Aum" has been equated with the Supreme Brahman. In this three- letter word "A" stands for Lakshmana, "U" stands for Bharatha and "M" stands for Satrughna. The Omkara that emanates from the combination of these three sounds represents Rama. Hence the scriptures have declared that the Rama Principle symbolises the primordial Omkara. Moreover, Valmiki brought out the unique significance of Rama, Lakshmana and Sita as a manifestation of Omkara. Lakshmana, representing "A", stands to the right of Rama; Rama, representing "U" is in the middle; and Sita, representing "M", is to the left of Rama. Valmiki described the combination of the three as the embodiment of divinity. The symbolism of the Ramayana may be viewed from another angle. The human body, with the five organs of Jnanendriyas (perception) and the Karmendriyas (five organs of action) represents the chariot, Dasaratha. The heart is Ayodhya, that which is not easily penetrable. The heart is, however, subject to pleasure and pain. The body is related to the three gunas--Satwa, Rajas and Tamas. Symbolically, of the three wives of Dasaratha, Kausalya represents Satwa, Sumitra represents Rajoguna and Kaikeyi represents the Tamoguna. This means that the human body is wedded to the three gunas. What is the Dharma that should be followed by this body? The fourfold Purusharthas (goals of life) are the goals prescribed for man: Dharma, Artha, Kama and Moksha. The four brothers may be regarded as symbolising these four goals. Artha (the acquisition of wealth) should be related to Dharma (Righteousness) and Kama (desires) should be related to Moksha (liberation). Man today ignores Dharma and Moksha and goes only after Artha and Kama. Consequently he becomes a prey to sorrow and misery. Anything can be achieved with purity of heart Of the four Purusharthas, Dharma is most important. What is this Dharma? It is essentially Trikarana suddhi--purity in thought, word and deed. The complete harmony between thought, word and deed is the mark of a Mahatma (high, souled being). Without unity of thought, word and deed, there can be no fulfilment in life. It is the duty of every man to achieve such fulfilment by leading a life of triple purity as Dasaratha did. The consummation of all sadhana (spiritual practices) is purity of the heart. It should be realized that there is room in the heart for only a single person. It should not be regarded as a long sofa or as a musical chair. God alone should be installed in the heart. It is because today men change their loyalties from moment to moment that their devotion gets diluted and their aspirations remain unfulfilled. With a pure heart and one pointed devotion anything can be achieved in this world. Always keep Lord by your side Sita demonstrated her complete disregard for all worldly pleasures when she chose to accompany Rama to the forest.
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